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From: nagasiva
Newsgroups: alt.magick,alt.magick.tyagi,alt.magick.tantra
Subject: ToL/Kundalini Mesh, Grant, and 'Dark Chakras' (was ...)
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50010406 Vom
"ATTILA" :
> Each chakra has 'negative attributes'...
classically, yes. blockages.
> does there exist a chart over these 'dark chakras',
ThAUMIEL -- the qliphoth of Twins. to presuppose separation
between attributes ('negative'/'positive') is to
extend beyond well-known traditional models of
the nature of chakras as I understand it. no doubt
such ideas have, in the complex history of yoga,
been offered by others.
> the 'backsides', the 'negative chakras' ?
analyze how what you are describing is to be seen and why.
this is valuable also for the model of the Tree of Life
(ToL) that some have described you as conflating with Indian
metaphysics. you are not the originator of this conflation.
Tree of Life -- 'backside' because we always face
toward a specific planar image? if the spheres
are fruits, globe-shaped, then this might not be
too different from chakras extended or spinning.
but traditionally this Grantean ideology has the
kleppah as shells, or as sri catyananda described,
as rinds. radial life forms (e.g. trees) do not
truly have a 'backside', but they may have an
'underside' (root structure). emanation cosmology
is sometimes served through explication; these
kleppah are sheds as contrasted with novel states
in a cosmic manifestation scheme.
Bodily Chakras -- 'backside' because it relates to
to the back of the head, back, ass, and back of
the legs and feet? why WOULDN'T a chakra be at
least a little different from the front than from
the rear? are they perfectly spherical? do they
have individual intelligences? but why presume
their aspects are separate entities? is this like
separating spirits into "angels" and "demons"?
> what are their names?
probably known only to espousers of these dualistic
cosmologies. Kent X has provided a Jantsangian notion.
>book-recommandations?
"Nightside of Eden", "Cults of the Shadow", "The Magical
Revival" -- all by Kenneth Grant. also possible fodder
for the interested: "Aleister Crowley and the Hidden God".
the first is predominantly about the shells and working
with them in ceremony.
my brief scan turns up not only an identification of use
of Tree of Life for a yogic metaphysical model (identifying
the 'Middle Pillar' of the Tree of Life with the 'Sushumna'
of kundalini yoga and the physical spine) but also a rather
complex description of whose origin I am unsure. does the
following sound familiar to resident traditional yogis?
The astral anatomy of man is built around the *marmas*
and *sandhis* which act as receiving stations for
emanations from other dimensions; they are gates
through which the *kalas* are transmitted to the
endocrine system for distribution i the subtle network
of *nadis*. This highly complex web is formed by
junctures or cross-currents of energy which, seen
clairvoyantly, constitute a map of magnetic vibrations
flashing like continuous lightning.
_________________________________________________
"Aleister Crowley and the Hidden God", Kenneth
Grant, Skoob Books, 1992; p. 99.
----------------------------------------------
he goes on to talk about how important the moon (or is it the
Moon -- *chandra* -- to which he refers, this is at times
quite unclear) is to 'this system' as "her beams illumine
all the power-zones in the solar system." Grant is at times
a confusing read, but I'm sure at least one controversial model
can be derived from his work, and it wouldn't surprise me if it
contained 'negative chakras'.
I have a more interesting extraction from his text concerning
the reification of experiences gleaned from rising on the
planes of the Tree of Life which may shed shade on 'dark chakras':
The ascent of the Tree of Life is achieved by 'rising
on the planes' until consciousness is merged with the
Highest (i.e. Kether). In order to reify this state in
Malkuth [KG note: "i.e. in order to 'earth magical
consciousness."] the process has to be reversed and
the Tree descended *via* the *back* of the Middle
Pillar. This is equivalent to the *viparita karaunia*
[KG note: "Retroversion of the senses."] discussed in
Chapters 4 and 5 [which see -- 333], in connection with
the Kaula Circle. Similarly, the Fire Snake rises up
the spinal canal, the Middle Pillar, gathering the
magical consciousness of the *chakras* which it passes
on its ascent. The Mystic retains consciousness in the
*Brahmandhra* [KG note: "Topmost *chakra*, at the region
of the cranial suture."], but the Magician brings it
down again to earth. [KG note: "Malkuth-Muladhara."] It
is the formula of Prometheus, who brought down fire
from heaven in the *narthex* or hollow tube [KG note:
"The Middle Pillar, Spinal Column, or Sushumna-nadi*."].
Thus also the Tantric Adept brings down the Light to
manifest in *Maya* -- the shadow-world of illusory images.
As the Tantric discovers magical powers at each power-
zone illumined by the upward march of the Fire Snake, so
the Magician assumes the god-forms appropriate to each
*Sephirah* as he rises on the planes of the Tree of
Life. The god-forms are usually associated with the
animal-headed deities of antiquity. In this way, atavisms
or pre-human powers manifest in the magician who
experiences and actualizes, in the astral world, the
powers and energies possessed by the animals in question.
Adepts of the Black Snake Cult refer to this process as
in the *Mystere Lycanthropique*, and it constitutes one
of the *points chaud* (hot points) connected with Tantra
and Voodoo. *Mystere Lycanthropique* is also the "Mystery
of the Red Temple' of Atlantean Magic in its first form,
its second form being that of *L'Ataviqier*, which has
-- as the name suggests -- affinities with Spare's
formula of Atavistic Resurgence.
The Secret Pathway through the realms of the *qliphoth*
at the back of the Tree follows the downward path and
comports the assumption of animal forms which correspond
with the 'gods' of the qabalistic system. This is a
valid explanation of the *were-animal* and its relation
to pre-human atavisms.
_______________________________________________________
"Cults of the Shadow", Kenneth Grand, Weiser, 1976;
pp. 169-170.
-------------------------------------------------
his writing reminds me much of Eliphas Levi. :> it has collage
and fabricationalist syncretist aspects which are entertaining,
and inspire one to study that about which he speaks, if but to
refute his expression as unfounded or discover its truth. one
screams for an editor and wonders whether this was indeed his
intended effect on the reader.
blessed beast!
nagasiva
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